“By the time of the [Civil] War, the leadership of the South was conservative, orthodox, and Christian,” and that the leadership of the North had become “radical and Unitarian.” While the Confederates were righteous, “the abolitionists in the North were ‘wicked’ and ‘driven by a zealous hatred for the Word of God.’” Steven Wilkins and Douglas Wilson
A couple of years ago washed up rocker, draft dodger and professional muckraker Ted Nugent made the comment that he wondered if it would have been better that the South had won the Civil War. The statement was met with outrage by many, but it reflected still small, yet growing and troubling trend in some parts of the American Christian Church. The statement above is an example of that thought and shows the revisionism and dishonest “scholarship” of the Christian Neo-Confederates. The dishonesty and lack of truth in this quote, which is typical of the movement finds its genus in the discredited myth of the Lost Cause.
I have written about the Christian Dominionist or Reconstructionist movement and its leaders a number of times. This is a radical and theocratic movement which believes that it is the duty of Christians to claim all of culture, politics and economics for God, and to disenfranchise or even kill those who do not agree. Many times their rhetoric is tinged with violence, racism, xenophobia and frankly paranoid and conspiratorial views of anyone that does not agree with them. Leaders of this movement are closely connected to, and often are advisers to prominent Republican elected officials including Rand and Ron Paul, Ted Cruz, Sarah Palin, Michelle Bachmann, Rick Perry, Bobby Jindal and Sam Brownback.
One of the most troubling things about this movement is its growing ties to and sympathy for neo-Confederate movements and the myth of the Lost Cause which I wrote about in an article on the ideological and religious roots of the American Civil War. While I was researching that article I began to see just who closely the language of this allegedly Christian movement parallels that of those who led the South to disaster in the Civil War and then to cover their crimes and to justify their actions.
These people, those somewhat of a fringe movement often advocate secession, nullification and other ideas espoused by Confederate leaders, including violence and insurrection both before and after the Civil War. They despise Abraham Lincoln; they use state legislatures to pass Jim Crow like voting restrictions that particularly impact the poor, the elderly and minorities. The favor an oligarchy of corporations that hold much in common with the Southern elites and the plantation owners who not only enslaved blacks, but used their economic power to keep poor whites in their place.
They even echo the words of the defenders of slavery, as Douglas Wilson, a pastor in the Presbyterian Church of America in Idaho and apologist for Confederate views wrote: “slavery produced in the South a genuine affection between the races that we believe we can say has never existed in any nation before the War or since.” Wilson also wrote that “There has never been,a multi-racial society that has existed with such mutual intimacy and harmony in the history of the world.” Of course there is no truth in that statement whatsoever as any actual student of the ante-bellum South would know. It is fiction and lies being propertied as truth by a Christian pastor in an established denomination.
The cause of the Civil War to the Christian neo-Confederates was not slavery, not economics or even Constitutional issues or anything else that real historians debate but rather a theological myth, as Steven Wilkins explained: “the cause of the Civil War was theological incompatibility between North and South, the former having ‘rejected Biblical Calvinism…“there was radical hatred of Scripture and the old theology [and] Northern radicals were trying to throw off this Biblical culture and turn the country in a different direction….”
These thoughts are reiterated in many parts of the Dominionist movement in the writings of its godfather R. J. Rushdoony who through his own writings and the continued work of his son-in-law Gary North influence both Ron and Rand Paul as well as many others in the so called “Christian Right.” I have decided to post just a bit of my research on the Lost Cause here, just to show some of the similarities of thought.
But before that an excerpt from a sermon preached by the Reverend William Leacock of Christ Church, New Orleans declared in his Thanksgiving sermon in December of 1860: “Our enemies…have “defamed” our characters, “lacerated” our feelings, “invaded “our rights, “stolen” our property, and let “murderers…loose upon us, stimulated by weak or designing or infidel preachers. With “the deepest and blackest malice,” they have “proscribed” us “as unworthy members… of the society of men and accursed before God.” Unless we sink to “craven” beginning that they “not disturb us,…nothing is now left us but secession.” 
When you read the words of many of the Dominionist and the Christian neo-Confederate leaders you see a similar cry of victimhood. This is only a sample, my research on the Lost Cause, the ante-Bellum South and the contemporary Neo-Confederate Christians connection with the Dominionists continues…
When Edmund Ruffin pulled the lanyard of the cannon that fired the first shot at Fort Sumter it marked the end of an era and despite Ruffin, Stephens and Davis’ plans gave birth to what Lincoln would describe as “a new birth of freedom.”
When the war ended with the Confederacy defeated and the south in ruins, Ruffin still could not abide the result. In a carefully crafted suicide note he sent to his son the bitter and hate filled old man wrote on June 14th 1865:
“I here declare my unmitigated hatred to Yankee rule- to all political, social and business connections with the Yankees and to the Yankee race. Would that I could impress these sentiments, in their full force, on every living Southerner and bequeath them to every one yet to be born! May such sentiments be held universally in the outraged and down trodden South, though in silence and stillness, until the now far-distant day shall arrive for just retribution for Yankee usurpation, oppression and outrages, and for deliverance and vengeance for the now ruined, subjugated and enslaved Southern States! … And now with my latest writing and utterance, and with what will be near my last breath, I here repeat and would willingly proclaim my unmitigated hatred to Yankee rule — to all political, social and business connections with Yankees, and the perfidious, malignant and vile Yankee race.” 
Though Ruffin was dead in the coming years the southern states would again find themselves under the governance of former secessionists who were unabashed white supremacists. Former secessionist firebrands who had boldly proclaimed slavery to be the deciding issue when the war changed their story. Instead of slavery being the primary cause of Southern secession and the war, it was “trivialized as the cause of the war in favor of such things as tariff disputes, control of investment banking and the means of wealth, cultural differences, and the conflict between industrial and agricultural societies.” 
Alexander Stephens who had authored the infamous1861 Cornerstone Speech that “that the negro is not equal to the white man; that slavery — subordination to the superior race — is his natural and normal condition” argued after the war that the war was not about slavery at all, that it:
“had its origins in opposing principles….It was a strife between the principles of Federation, on the one side, and Centralism, or Consolidation on the other.” He concluded “that the American Civil War “represented a struggle between “the friends of Constitutional liberty” and “the Demon of Centralism, Absolutism, [and] Despotism!” 
Jefferson Davis, who had masterfully crafted “moderate” language which radicals in the South used to their advantage regarding the expansion and protection of the rights of slave owners in the late 1850s to mollify Northern Democrats, and who wrote in October 1860 that: “The recent declarations of the Black Republican party…must suffice to convince many who have formerly doubted the purpose to attack the institution of slavery in the states. The undying opposition to slavery in the United States means war upon it where it is, not where it is not.” 
After the war a revisionist Davis wrote:
“The Southern States and Southern people have been sedulously represented as “propagandists” of slavery, and the Northern as the champions of universal freedom…” and “the attentive reader…will already found enough evidence to discern the falsehood of these representations, and to perceive that, to whatever extent the question of slavery may have served as an occasion, it was far from being the cause for the conflict.” 
Instead of being about slavery the Confederate cause was mythologized by those promoting the false history of the “Lost Cause” a term coined by William Pollard in 1866, which “touching almost every aspect of the struggle, originated in Southern rationalizations of the war.”  By 1877 many southerners were taking as much pride in the “Lost Cause” as Northerners took in Appomattox. Alan Nolen notes: “Leaders of such a catastrophe must account for themselves. Justification is necessary. Those who followed their leaders into the catastrophe required similar rationalization.” 
The Lost Cause was elevated by some to the level of a religion. In September 1906, Lawrence Griffith speaking to a meeting of the United Confederate Veterans stated that when the Confederates returned home to their devastated lands, “there was born in the South a new religion.”  The mentality of the Lost Cause took on “the proportions of a heroic legend, a Southern Götterdämmerung with Robert E. Lee as a latter day Siegfried.” 
This new religion that Griffith referenced was replete with signs, symbols and ritual:
“this worship of the Immortal Confederacy, had its foundation in myth of the Lost Cause. Conceived in the ashes of a defeated and broken Dixie, this powerful, pervasive idea claimed the devotion of countless Confederates and their counterparts. When it reached fruition in the 1880s its votaries not only pledged their allegiance to the Lost Cause, but they also elevated it above the realm of common patriotic impulse, making it perform a clearly religious function….The Stars and Bars, “Dixie,” and the army’s gray jacket became religious emblems, symbolic of a holy cause and of the sacrifices made on its behalf. Confederate heroes also functioned as sacred symbols: Lee and Davis emerged as Christ figures, the common soldier attained sainthood, and Southern women became Marys who guarded the tomb of the Confederacy and heralded its resurrection.” 
Jefferson Davis became an incarnational figure for the adherents of this new religion. A Christ figure who Confederates believed “was the sacrifice selected-by the North or by Providence- as the price for Southern atonement. Pastors theologized about his “passion” and described Davis as a “vicarious victim”…who stood mute as Northerners “laid on him the falsely alleged iniquities of us all.” 
In 1923 a song about Davis repeated this theme:
Jefferson Davis! Still we honor thee! Our Lamb victorious, who for us endur’d A cross of martyrdom, a crown of thorns, soul’s Gethsemane, a nation’s hate, A dungeon’s gloom! Another God in chains.” 
The myth also painted another picture, that of slavery being a benevolent institution which has carried forth into our own time. The contention of Southern politicians, teachers, preachers and journalists was that slaves liked their status; they echoed the words of slave owner Hiram Tibbetts to his brother in 1842 “If only the abolitionists could see how happy our people are…..The idea of unhappiness would never enter the mind of any one witnessing their enjoyments”  as well as Jefferson Davis who in response to the Emancipation Proclamation called the slaves “peaceful and contented laborers.” 
The images of the Lost Cause, was conveyed by numerous writers and Hollywood producers including Thomas Dixon Jr. whose play and novel The Clansman became D.W. Griffith’s The Birth of a Nation, a groundbreaking part of American cinematography which was released in 1915; Margaret Mitchell who penned the epic Pulitzer Prize winning novel Gone With the Wind which in its 1939 film form won ten academy awards immortalized the good old days of the old South with images of faithful slaves, a theme which found its way into Walt Disney’s famed 1946 animated Song of the South.
The Lost Cause helped buttress the myths that both comforted and inspired many Southerners following the war. “It defended the old order, including slavery (on the grounds of white supremacy), and in Pollard’s case even predicted that the superior virtues of cause it to rise ineluctably from the ashes of its unworthy defeat.”  The myth helped pave the way to nearly a hundred more years of effective second class citizenship for now free blacks who were often deprived of the vote and forced into “separate but equal” public and private facilities, schools and recreational activities. The Ku Klux Klan and other violent organizations harassed, intimidated, persecuted and used violence against blacks.
“From the 1880s onward, the post-Reconstruction white governments grew unwilling to rely just on intimidation at the ballot box and themselves in power, and turned instead to systematic legal disenfranchisement.”  Lynching was common and even churches were not safe. It would not be until the Civil Rights movement of the 1950s and 1960s that blacks would finally begin to gain the same rights enjoyed by whites in most of the South.
Ruffin outlived Lincoln who was killed by the assassin John Wilkes Booth on April 14th 1864. However the difference between the two men was marked. In his Second Inaugural Address Lincoln spoke in a different manner than Ruffin. He concluded that address with these thoughts:
“With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.” 
The fact is this movement is not only disturbing but it contrary to what its leaders say places an abhorrent, racist and truly vile ideology above God or the Christian faith that they supposedly represent.
 Freehling, William The Road to Disunion Volume II p.462
 Edmund Ruffin (1794-1865). Diary entry, June 18, 1865. Manuscript Division, Library of Congress Retrieved from http://blogs.loc.gov/civil-war-voices/about/edmund-ruffin/ 24 March 2014
 Gallagher, Gary W. and Nolan Alan T. editors The Myth of the Lost Cause and Civil War History Indiana University Press, Bloomington and Indianapolis 2000 p.15
 Dew, Charles Apostles of Disunion p.16
 Catton, Bruce The Coming Fury p.104
 Davis, Jefferson The Rise and Fall of the Confederate Government Volume One of Two, A public Domain Book, Amazon Kindle edition pp.76-77
 Gallagher, Gary and Nolan, Alan The Myth of the Lost Cause and Civil War History p.12
 Millet Allen R and Maslowski, Peter. For the Common Defense: A Military History of the United States of America The Free Press, a division of McMillan Publishers, New York 1984 p.230
 Ibid. Gallagher and Nolan The Myth of the Lost Cause and Civil War History p.12
 Hunter, Lloyd The Immortal Confederacy: Another Look at the Lost Cause Religion in Gallagher and Nolan The Myth of the Lost Cause and Civil War p.185
 McPherson, James The Battle Cry of Freedom p.854
 Ibid. Hunter The Immortal Confederacy Religion in Gallagher and Nolan The Myth of the Lost Cause and Civil War p.186
 Ibid. Hunter The Immortal Confederacy Religion in Gallagher and Nolan The Myth of the Lost Cause and Civil War p.198
 Ibid. Hunter The Immortal Confederacy Religion in Gallagher and Nolan The Myth of the Lost Cause and Civil War p.198
 Levine, Bruce Half Slave and Half Free p.106
 Ibid. Gallagher and Nolan The Myth of the Lost Cause and Civil War History p.16
 Guelzo, Allen Fateful Lightening p.525
 Ibid. Guelzo Fateful Lightening p.526
 Ibid. Lincoln Second Inaugural Address